Summa de Ecclesia
Juan de Torquemada (1388–1468)
First published 1561
Torquemada's Summa de Ecclesia from the Venice 1561 edition, Books I-IV with the Florentine union apparatus, in Latin with a new English translation.
Titulus I: Title page
Privilegium I: Privilege
Epistola I: Dedicatory letter
Index I: Full index
Prologus I: Prologue
Liber I: Book I — On the Universal Church
Caput I: Chapter I. On the name Church and how it differs from the name synagogue.
Caput II: Chapter II. On the various senses of the name Church.
Caput III: Chapter III. In which sense the discussion of the Church is to be taken in what follows, where it is shown that in the Church the good and the wicked are mingled together.
Caput IV: Chapter IV. In which objections are raised against what was said, that in the holy and universal Church the good and the wicked are contained together.
Caput V: Chapter V. In which the distinction is given by which the just faithful and sinful faithful are said to be in the Church, and the objections raised are answered.
Caput VI: Chapter VI. Proving that the Church is one, and on its manifold unity.
Caput VII: Chapter VII. In which objections are raised against what was said on the unity of the Church.
Caput VIII: Chapter VIII. In which the objections raised are answered.
Caput IX: Chapter IX. In which it is shown that the Church is holy.
Caput X: Chapter X. In which objections are raised against what was said on the holiness of the Church.
Caput XI: Chapter XI. In which the objections raised are answered.
Caput XII: Chapter XII. In which a certain way of speaking about the holiness of the Church is disapproved.
Caput XIII: Chapter XIII. That the Church is to be called Catholic.
Caput XIV: Chapter XIV. In which objections are raised against what was said, that the Christian faith is to be called Catholic.
Caput XV: Chapter XV. In which the arguments already made are answered.
Caput XVI: Chapter XVI. Where objections are raised against what was said, that the Church is to be called Catholic.
Caput XVII: Chapter XVII. In which the objections of the preceding chapter are answered.
Caput XVIII: Chapter XVIII. In which it is shown by arguments that the Church is called Apostolic.
Caput XIX: Chapter XIX. In which some objections are raised against what was said, that the Church is to be called Apostolic.
Caput XX: Chapter XX. How the words 'We believe in one holy Church' are to be understood.
Caput XXI: Chapter XXI. In which the error of those who say that men can be saved outside the unity of this holy Catholic and Apostolic Church is refuted.
Caput XXII: Chapter XXII. When the Church began, and on its ages.
Caput XXIII: Chapter XXIII. In which objections are raised against what was said on the antiquity of the Church.
Caput XXIV: Chapter XXIV. In which the solution to the arguments of the preceding chapter is given.
Caput XXV: Chapter XXV. From whom the Church began.
Caput XXVI: Chapter XXVI. In which objections are raised against the foregoing.
Caput XXVII: Chapter XXVII. In which the objections already made are answered.
Caput XXVIII: Chapter XXVIII. That after the Church began it has not ceased to be, and that in it faith, holiness, doctrine, prelacy, and the sacraments will endure to the end of the age.
Caput XXIX: Chapter XXIX. In which some objections are raised against what was said on the duration of the Church.
Caput XXX: Chapter XXX. In which the objections already made are answered.
Caput XXXI: Chapter XXXI. Why the Church is called heaven, earth, field, and net.
Caput XXXII: Chapter XXXII. On the reasons why the holy Church is called the vineyard of God, and the garden, fountain, and well of living waters.
Caput XXXIII: Chapter XXXIII. In which the reasons are given why the Church is called Ship, House, City, and an army in battle array.
Caput XXXIV: Chapter XXXIV. On the reasons why the Church is called a Kingdom, and on the twelve things by which the glory of the magnificence of the kingdom of the Church is shown.
Caput XXXV: Chapter XXXV. On the reasons why the Church is called the tabernacle and temple of God.
Caput XXXVI: Chapter XXXVI. On the reasons why the Church is called Woman, Beloved, and Dove, Perfect, Sister, and Daughter.
Caput XXXVII: Chapter XXXVII. Why she is also called bride, and on the time of her espousal.
Caput XXXVIII: Chapter XXXVIII. In which the solution to a certain difficulty concerning what was said on the time of the espousal of the Church is given.
Caput XXXIX: Chapter XXXIX. On the gifts and presents with which Christ adorned his bride the Church, singularly even above the angels.
Caput XL: Chapter XL. That the Church is called the spouse of Christ and the mother of the faithful.
Caput XLI: Chapter XLI. That although the Church is said to be the spouse of Christ and the mother of all the faithful, she does not cease to be wholly a virgin.
Caput XLII: Chapter XLII. That the Church is called queen.
Caput XLIII: Chapter XLIII. On the reasons why the Church is called a body, namely the mystical body of Christ.
Caput XLIV: Chapter XLIV. On the variety of the members of the Church and their signification.
Caput XLV: Chapter XLV. In which objections are raised against what was said on the head of the body of the Church.
Caput XLVI: Chapter XLVI. In which the objections already made are answered.
Caput XLVII: Chapter XLVII. In which it is shown how Christ can be called a member of the Church, and how not.
Caput XLVIII: Chapter XLVIII. That Christ as man was the head of the faithful, not only of those who came after the Incarnation, but also of those who from the beginning preceded the Incarnation.
Caput XLIX: Chapter XLIX. In which objections are raised against what was said, that Christ as man was the head of the faithful who preceded the Incarnation.
Caput L: Chapter L. In which the objections already raised are answered.
Caput LI: Chapter LI. In which, on the foregoing, one recent error is refuted.
Caput LII: Chapter LII. In which it is shown how it belongs to Christ alone as God to be head of the Church, and how not to him alone but to others.
Caput LIII: Chapter LIII. In which it is shown that Christ is head of the faithful not only as to souls but also as to bodies.
Caput LIV: Chapter LIV. In which the opinion of some is set out, with their arguments, who say that only the elect are members of Christ or of the mystical body which is the holy Church of God.
Caput LV: Chapter LV. In which the aforesaid opinion is refuted, with its foundations.
Caput LVI: Chapter LVI. In which two other ways of speaking or of marking out the members of the body of Christ are set out.
Caput LVII: Chapter LVII. In which the truth of the difficulty raised is shown: namely, of which men Christ is head, and who are to be called members of his body, which is the Church.
Caput LVIII: Chapter LVIII. In which the objections made to the contrary by those who say that only the elect are members of the body of Christ are answered.
Caput LIX: Chapter LIX. In which the arguments of the others are answered, who in second and third place spoke otherwise concerning the members of Christ in ch. 56.
Caput LX: Chapter LX. In which it is shown what the union of the members of the Church with one another is, and on the manner of the union of the members with the head.
Caput LXI: Chapter LXI. In which it is shown what the efficient cause of this union of the members of the Church with one another is.
Caput LXII: Chapter LXII. In which it is shown whether the true body of Christ is better than the mystical body of Christ, or the converse.
Caput LXIII: Chapter LXIII. On the quality and manner of the union by which the body of Christ which is the Church is said to be united to Christ the head.
Caput LXIV: Chapter LXIV. How the saying that Christ and his body which is the Church are one man is to be understood.
Caput LXV: Chapter LXV. How the saying that Christ and his body which is the Church are one person is to be understood.
Caput LXVI: Chapter LXVI. How the saying of the saints that Christ and his body which is the Church are one Christ is to be understood.
Caput LXVII: Chapter LXVII. How the saying of the saints that the body of Christ, indeed that any member of it, is Christ is to be understood.
Caput LXVIII: Chapter LXVIII. How the predications of those things said of Christ in Sacred Scripture by reason of the aforesaid mystical unity are to be understood.
Caput LXIX: Chapter LXIX. On the fittingness of the distinction and manifold variety of states and offices in the Church.
Caput LXX: Chapter LXX. In which objections are raised against the variety and diversity of states and offices in the Church of God.
Caput LXXI: Chapter LXXI. In which the answer to the objections already made against the variety and diversity of states and offices in the Church of God is given.
Caput LXXII: Chapter LXXII. On the threefold diversity principally found in the body of the Church.
Caput LXXIII: Chapter LXXIII. What is meant by the name state.
Caput LXXIV: Chapter LXXIV. That the difference of states pertaining to spiritual servitude or liberty is reckoned according to beginners, proficients, and the perfect.
But as we are about to speak of the difference of the spiritual state of servitude or liberty, we must note that a state, as we have already set forth, regards liberty or servitude. In spiritual matters there is found a twofold servitude and a twofold liberty: one is servitude of sin, the other servitude of justice. Likewise there is twofold liberty, one from sin and the other from justice, as is clear through the Apostle in Rom. 6: When you were slaves of sin, you were free from justice, but now, freed from sin, you have been made servants to God. Servitude of sin or of justice exists when someone is inclined to evil from a habit of sin, or to good from a habit of justice. Likewise liberty from sin exists when someone is not overcome by the inclination to sin.
Liberty from justice, however, exists when someone is not held back from evil by love of justice. Yet since man is inclined to justice according to natural reason, while sin is against natural reason, it follows that liberty from sin is true liberty, which is joined to servitude of justice, since through both man tends toward what befits him. And likewise true servitude is servitude of sin, to which is joined liberty from justice, since through the latter man is hindered from what is proper to him. That man is made a servant of justice or of sin happens through human endeavor, as the Apostle says in the same place: you are servants of him to whom you present yourselves as servants to obey, whether of sin unto death or of obedience unto justice. In every endeavor there is a beginning, a middle, and an end to consider, and therefore it follows that the spiritual state of servitude and liberty is distinguished threefold: according to the beginning, to which belongs the state of beginners, the middle, to which belongs the state of the proficient, and the end, to which belongs the state of the perfect. For blessed Gregory says on Ezekiel, as found in De penitentia, dist. ii, Si haec quae de charitate: the beginnings of virtue are one thing, progress another, perfection another. Moreover the fittingness of this division is taken from the fact that liberty from sin comes about through charity, which is poured forth in our hearts through the Holy Spirit, as is said in Rom. 5. Hence in 2 Cor. 133 the Apostle says: Where the spirit of the Lord is, there is liberty; the division of charity and of the states pertaining to liberty is therefore seen to be the same. The grades of charity are fittingly distinguished as three: beginners, the proficient, and the perfect. For Aug. says on the first canonical epistle of John: when charity has first been born, it is nourished, which pertains to beginners; when nourished, it is strengthened, which pertains to the proficient; when strengthened, it is perfected, which pertains to the perfect. It has therefore been fittingly said that the difference of the states pertaining to spiritual servitude or liberty is considered according to beginners, the proficient, and the perfect.